Maria Valtorta and The Poem of The Man God Exposed, Reviews and Facts

Maria Valtorta (14 March 1897 – 12 October 1961)
was a “Catholic” Italian writer and poet who is most well known for her
controversial book The Poem of the Man God. She is considered by many to
be a mystic. Her work centers on Catholic Christian themes. Her followers
believe that she had personally conversed with Jesus Christ in her visions of
Jesus and Mary, while her critics believe she had conversations and visions of
the Devil.

Maria Valtorta’s principal work “The Poem of the Man-God”
was translated from the original Italian into English, and the 1st English
edition was published in 1986 as a hardcover 5-volume set entitled The Poem
of the Man-God. In 2012, this was officially replaced with the new 2nd
English edition, a softcover 10-volume set entitled The Gospel as Revealed
to Me.

According to her supporters, “Maria Valtorta is
considered to be one of the most edifying visionaries of our time, in that
she recorded the most comprehensive and detailed Private Revelation of the
Gospels ever; "The Gospel as it Was Revealed to Me" in Italy, and
later published in English as the "Poem of the Man-God" after her
death... She was born in Caserta, Italy in 1897, passed away in Viareggio in
1961 and is buried under the altar of the Capitular Chapel of the Servants of
Mary at The Basilica of the Annunciation in Florence, Italy. Her dictations and
visions took place during the times of WWII and give a wonderfully detailed
account of the lives of Jesus and Mary.” (Maria Valtorta-The Authoritive
Websites)

History of Maria Valtorta and the Poem of the Man-God

Maria Valtorta was an Italian “Catholic” mystic who is
famous among her supporters for her personal “holiness” and her extensive
writings, the most notorious of them being The Poem of the Man-God (now
entitled The Gospel as Revealed to Me in the newest edition). This work
is claimed to be similar in some ways to Venerable Mary of Agreda’s Mystical
City of God and Anne Catherine Emmerich’s writings on the life of Jesus and
Mary. However, it is unique in that it surpasses both of these works in its
sheer volume and revolting passages (we will look at some of those passages
soon).

Maria Valtorta was born in 1897 in Caserta, Italy. In her
youth, she received a strong classical education, before moving to Viareggio,
Italy in 1924, where she spent most of her remaining life. Maria Valtorta was a
member of the “Third Order Servites of Mary”. She is said to have been
well-educated, industrious, intelligent, and gifted.

In 1920, at the age of 23, while walking down the street
with her mother, she was struck in the back with an iron bar by a communist
anarchist delinquent. She was confined to a bed for three months, and then
recovered enough to be able to move around again. In 1925, she read the
autobiography of St. Thérèse of the Child Jesus, and, inspired by it, offered
herself as a victim soul to the “Divine Merciful Love”. Five years later, she
took private vows of virginity, poverty, and obedience, and then (after much
deliberation and preparation) offered herself also as a “victim” to Divine
Justice.

As a result of complications from her injury in 1920, as
well as having contracted numerous, terrible illnesses which caused her great
pain, she was bedridden beginning in 1934, and was forced to remain bedridden
for the remaining 28 years of her life. She is said to have suffered
excruciatingly.

On the morning of Good Friday, April 23, 1943, Valtorta
reported a sudden voice speaking to her and asking her to write. From her
bedroom Valtorta called for Marta Diciotti (her live-in companion), showed her
the sheet in her hands and said that something “extraordinary” had happened.
Marta called Father Migliorini (Valtorta’s spiritual director) regarding the
dictation Valtorta had reported and he arrived soon thereafter. Father
Migliorini asked her to write down anything else she received and over time
provided her with notebooks to write in.

Thereafter, Maria wrote almost every day until 1947 and
intermittently in the following years until 1951. She did not prepare outlines,
did not even know what she would write from one day to another, and did not
reread to correct. At times she would call Marta to read back to her what she
had written.

One of Valtorta’s declarations reads:

“I can affirm that I have had
no human source to be able to know what I write, and what, even while
writing, I often do not understand.”

From 1943 to 1951, Valtorta produced over 15,000
handwritten pages in 122 notebooks. She wrote her autobiography in 7 additional
notebooks. Her total writings include a series of almost 700 claimed visions of
Jesus’ earthly life with Mary, the Apostles, and many contemporaries of His,
about 800 dictations from “Jesus”, and around 300 other revelations, many of
which supposedly were from “Our Lady” and her “guardian angel”. These
handwritten pages became the basis of her major work, The Poem of the Man
God, which constitutes about two thirds of her total literary work.

The Poem of The Man God Exposed

Maria Valtorta’s multi-volume life of Jesus The Poem of
the Man God teaches heresy and exhibits bad taste. Its claim to
authenticity have been rejected even by the Vatican II sect under Antipope John
XXIII. In 1959, the “Holy Office” examined The Poem of the Man God and
condemned it, recommending that it be placed on the “Index of Forbidden Books”.
“L’Osservatore Romano” (the Vatican’s official newspaper), on Jan. 6,
1960, printed the condemnation with an accompanying front-page article, “A
Badly Fictionalized Life of Jesus,” to explain it. “Catholics” were warned that
it was not to be considered as revealed by God.

Further, Valtorta did not claim to write a novel, but
called herself a “secretary” of Jesus and Mary, so, in all parts one reads the
words “Jesus says. . .” or “Mary says . . .” The Church takes this claim to
revelation very seriously, since it has the God-given duty to discern what is
or is not truly from the Holy Spirit. In Valtorta’s case, even the “Holy
Office” under the liberal Antipope John XXIII, decided against Divine
inspiration. The best that can be said for “The Poem of the Man-God” is
that it is a bad novel inspired by the devil. This was summed up in the “L’Osservatore
Romano’s” headline, which called the book “A Badly Fictionalized Life of
Jesus.” In short, her writings are false and should be avoided.

The satanic “Jesus” of Maria Valtorta suggests a
love-affair between St. Peter and Our Lady

One could almost not think that the Devil and his servant
(Maria Valtorta) would dare to present Jesus in such an evil light, but the
“Jesus” of Maria Valtorta is a liar and slanderer, pure and simple. Jesus even
jokes with impropriety with his apostles. Here, Jesus stands up and calls out
loudly and angrily to Peter:

“‘Come here, you usurper and corrupter!’
“‘Me? Why? What have I done, Lord?’
“‘You have corrupted My Mother. That is why you wanted to be alone. What shall
I do with you?’
“Jesus smiles and Peter recovers his confidence. ‘You really frightened me! Now
You are laughing.” (Vol. II, n. 199, p. 185)

To the contrary, this is what Jesus said in the Bible:
“But let your speech be yea, yea: no, no: and that which is over and above
these, is of evil.” (Matthew 5:37) To claim that Jesus, the Son of God, and God
Himself, would act in this way, is abominable.

An Adult with homosexual tendencies

Valtorta’s Jesus suspiciously displays homosexual
tendencies since he is constantly kissing and embracing the Apostles. When
Jesus tells James of His approaching Passion, James reacts with great emotion.
Jesus comforts him thus:

“‘Come, I will kiss you thus, to help you forget the
burden of My fate as Man. Here, I kiss your lips that will have to
repeat My words to the people of Israel and your heart that will have to love
as I told you, and there, on your temple, where life will cease.’ … They
remain embraced for a long time and James seems to doze off in the joy of God’s
kisses that make him forget his suffering.”

When Valtorta describes the “favorite” Apostle John as
having the face of a young girl with the “gaze of a lover,” we can hardly avoid
having the impression that they have a homosexual relationship. Here Jesus is
kissing John to awaken him:

“Jesus bends and kisses the cheek of John, who opens his
eyes and is dumbfounded at seeing Jesus. He sits up and says, ‘Do you need me?
Here I am.’ …

“John, half naked in his under-tunic, because he used his
tunic and mantle as bed covers, clasps Jesus’ neck and lays his head between
Jesus’ shoulder and cheek.”

After John professes his belief and love in Jesus as Son
of God, “he smiles and weeps, panting, inflamed by his love, relaxing on
Jesus’ chest, as if he were exhausted by his ardor. And Jesus caresses him,
burning with love Himself.”

John begs Jesus not to tell the others of what has passed
between them. Jesus replies, “Do not worry, John. No one will be aware of your
wedding with the Love. Get dressed, come. We must leave.” (Vol. 2, n. 165, pp.
57-58)

More on The Poem of the Man God by Maria Valtorta

Maria Valtorta is author of The Poem of the Man God
and other nauseating books. The Poem is contained in several thick volumes. The
Poem was condemned several times by the pre-Vatican II church. Its printing was
forbidden… Yet “Our Lady” of Medjugorje recommended the Poem as “a good read.”

I don’t think her work is something people should waste
their time with. There were a lot of red flags that came up when I was looking
for information about it. For example: it was on the “Index of Forbidden
books”, it was supported by Paul VI and it is in direct opposition to the Holy
Scripture. Her work also contains a lot of geographical, theological and
historical blunders. For example it said in Vol 1 pp 195, 223 Jesus was using
screwdrivers and screws didn’t exist until centuries later. So unless Jesus
invented it centuries earlier for Himself, this is clearly a blunder. Maria
Valtora also claimed that the first sin was sexual and scripture does not teach
that. That can be found in Vol 1 pg 30. In Vol 1 pg 7 it claims that “Mary can
be called the ‘second born’ of the Father” and Vol 4 pg 240 claims that she is
second to Peter with regard to the ecclesiastical hierarchy.

One thing that I found interesting about Maria Valtora was
that her spiritual advisor claimed that she had written the text without
correction, revision or review and often without even understanding what she
had written. I find this interesting because it sounds like automatic writing
which is a form of spirit communication very popular with people involved with
the occult. The definition of automatic writing is: Writing performed without
conscious thought or deliberation, typically by means of spontaneous free
association or as a medium for spirits or psychic forces.

I visited the site www.valtorta.org in order to get a
glimpse of this “poem”. I was shocked with what I found. Here I quote just two
examples.

On extraterrestrial life:

“But how is it that they have
never considered that the ‘great Babylon’ is the whole Earth? I would be a very
small and limited God the Creator if I had created only the Earth as an
inhabited world! With a beat of My will I have brought forth worlds upon worlds
from nothing and cast them as luminous fine dust into the immensity of the
firmament.

“The Earth, about which you
are so proud and fierce, is nothing but one of the bits of fine dust rotating
in unboundedness, and not the biggest one. It is certainly the most corrupt
one, though. Lives upon lives are teeming in the millions of worlds which are
the joy of your gaze on peaceful nights, and the perfection of God will appear
to you when, with the intellectual sight of your spirits rejoined to God, you
are able to see the wonders of those worlds.”

Well, I could expect these passages to come out of a Star
Trek fan’s mouth, not from a mouth of God’s prophet. By the way—the perfection
of God is obvious from EVERYTHING we can see in creation.

On abortion:

“Oh, let fathers and mothers
not profane the innocent holocaust of their clipped flowers with their
imprecations! Let fathers and mothers know that not a tear of their children,
not a moan of these immolated innocents remains unechoed in My Heart. Heaven
opens to them, for they do not differ at all from their distant little
brothers, killed by Herod out of hatred for Me. These, too, are killed by the
sinister Herods, stewards of a power which I have given them so they would use
it for good and for which they must give Me an accounting.

“I would come for all. But
especially for these, just born to life, a gift of God, and already uprooted
from life by cruelty, a gift of the devil. You should know, however, that to
wash the contaminated blood which fouls the earth, which is shed with rancour
and cursing against Me, Who am Love, this dew of innocent blood is needed, the
only blood still able to flow forth without cursing, without hating, just as I,
the Lamb, shed My Blood for you. The innocents are the little lambs of the new
era, the only ones whose sacrifice, gathered in by the angels, is completely
pleasing to My Father.”

These passages promote the so called baptism of blood
apart from water baptism, and is a direct heresy against the divine law. The
power of original sin over humanity is so great that Pope Eugene IV, in the Council
of Florence, infallibly declared that all children are born under “the
domination of the Devil” through original sin and that the only way to save
them from this lamentable state of servitude to our eternal foe, the devil, is
the sacrament of Baptism, “through which they are snatched from the
domination of the Devil [original sin] and adopted among the sons of God”.

THE UNBAPTIZED CHILDREN
AND THE LIMBO OF THE CHILDREN

The Catholic Church teaches that aborted children and
infants who die without baptism descend immediately into Hell, but that they do
not suffer the fires of Hell. They go to a place in Hell called the limbo of
the children. The most specific definition of the Church proving that there is
no possible way for an infant to be saved without the Sacrament of Baptism is
the following one from Pope Eugene IV.

Pope Eugene IV, Council of
Florence, Session 11, Feb. 4, 1442, ex cathedra: “Regarding
children, indeed, because of danger of death, which can often take
place, when no help can be brought to them by another remedy than through
the sacrament of baptism, through which they are snatched from the
domination of the Devil [original sin] and adopted among the sons of God,
it advises that holy baptism ought not be deferred for forty or eighty days, or
any time according to the observance of certain people…” (Denz. 712)

Pope Eugene IV here defined from the Chair of Peter
that there is no other remedy for infants to be snatched away
from the dominion of the devil (i.e., original sin) other than the Sacrament of
Baptism. This means that anyone who obstinately teaches that infants can be
saved without receiving the Sacrament of Baptism is a heretic, for he is
teaching that there is another remedy for original sin in
children other than the Sacrament of Baptism.

Pope Martin V, Council of
Constance, Session 15, July 6, 1415 - Condemning the articles of John
Wyclif - Proposition 6: “Those who claim that the children of the
faithful dying without sacramental baptism will not be saved, are stupid and
presumptuous in saying this.” - Condemned statement

The arch-heretic John Wyclif was proposing that those
(such as ourselves) are stupid for teaching that infants who die without water
(i.e., sacramental) baptism cannot possibly be saved. He was
anathematized for this assertion, among many others. And here is what the
Council of Constance had to say about John Wyclif’s anathematized propositions,
such as #6 above.

Pope Martin V, Council of
Constance, Session 15, July 6, 1415: “The books and pamphlets of John
Wyclif, of cursed memory, were carefully examined by the doctors and
masters of Oxford University… This holy synod, therefore, in the name of our
Lord Jesus Christ, repudiates and condemns, by this perpetual decree, the
aforesaid articles and each of them in particular; and it forbids each and
every Catholic henceforth, under pain of anathema, to preach, teach, or hold
the said articles or any one of them.”

So those who criticize Catholics for affirming the dogma
that no infant can be saved without the Sacrament of Baptism are actually
proposing the anathematized heresy of John Wyclif. Here are some other dogmatic
definitions on the topic:

Pope St. Zosimus, The
Council of Carthage, Canon on Sin and Grace, 417 A.D.- “It has been
decided likewise that if anyone says that for this reason the Lord said: ‘In
my Father’s house there are many mansions’ [John 14:2]: that it might be
understood that in the kingdom of heaven there will be some middle place or
some place anywhere where the blessed infants live who departed from this life
without baptism, without which they cannot enter into the kingdom of heaven,
which is life eternal, let him be anathema.” (Denz. 102, authentic addition
to canon 2.)

Pope Paul III, The Council
of Trent, On Original Sin, Session V, ex cathedra: “If anyone says
that recently born babies should not be baptized even if they have been born to
baptized parents; or says that they are indeed baptized for the remission of
sins, but incur no trace of the original sin of Adam needing to be cleansed
by the laver of rebirth for them to obtain eternal life, with the
necessary consequence that in their case there is being understood a form of
baptism for the remission of sins which is not true, but false: let him be
anathema.” (Denz. 791)

This means that anyone who asserts that infants don’t need
the “laver of rebirth” (water baptism) to attain eternal life is teaching
heresy. St. Augustine was perhaps the most outspoken proponent of the apostolic
truth that infants who die without Baptism are excluded from the Kingdom of
Heaven (since they have original sin).

St. Augustine, A.D. 415: “Anyone
who would say that infants who pass from this life without participation in the
Sacrament [of Baptism] shall be made alive in Christ truly goes counter to the
preaching of the Apostle and condemns the whole Church, where there is
great haste in baptizing infants because it is believed without doubt that there
is no other way at all in which they can be made alive in Christ.” (Jurgens, The
Faith of the Early Fathers, Vol. 3: 2016.)

The Revelations of St. Bridget also corroborates
this infallible dogmatic truth revealed by God in Book 5, Interrogation 6:

First question. Again
he appeared on his ladder as before, saying: “O Judge, I ask you: Why does one
infant emerge alive from the mother’s womb and obtain baptism, while another,
having received a soul, dies in the mother’s belly?” Answer to the first
question. The Judge answered: “You ask why one infant dies in the mother’s
belly while another emerges alive. There is a reason. All the strength of the
child’s body comes, of course, from the seed of its father and mother; however,
if it is conceived without due strength, because of some weakness of its father
or mother, it dies quickly. As a result of the negligence or carelessness of
the parents as well as of my divine justice, many times it happens that what
was joined together comes apart quickly. Yet a soul is not brought to the
harshest punishment for this reason, however little time it had for giving life
to the body, but, rather, it comes to the mercy that is known to me. Just as
the sun shining into a house is not seen as it is in its beauty - only those who
look into the sky see its rays - so too the souls of such children, though they
do not see my face for lack of baptism, are nevertheless closer to my mercy
than to punishment, but not in the same way as my elect.” (The Revelations
of St. Bridget, Book 5, Interrogation 6, Question 1)

More proof:

“But consider my goodness and
mercy! For, as the teacher says, I give virtue to those who do not have any
virtue. By reason of my great love I give the kingdom of heaven to all of the
baptized who die before reaching the age of discretion. As it is written: It
has pleased my Father to give the kingdom of heaven to such as these. By reason
of my tender love, I even show mercy to the infants of pagans. If any of them
die before reaching the age of discretion, given that they cannot come to know
me face to face, they go instead to a place that it is not permitted for you to
know but where they will live without suffering.” (The Revelations of St.
Bridget, Book 2, Chapter 1)

These fascinating sentences clearly affirm infallible
Catholic dogma by teaching that no one can see God’s face without water
baptism. Yet, they also give us explicit confirmation that these children are
in a state of light and mercy, though not in the same way as those in Heaven.

What does the Holy Catholic Church teach on the Necessity
of Baptism, specifically Infant Baptism, and the Fate of those who die in
Original Sin only?

Pope Innocent III (1206): “The
punishment of original sin is deprivation of the vision of God....” (Denzinger
410)

Council of Florence
(1438-1445): “...the souls of those who depart in actual mortal sin or in
original sin only, descend immediately into hell but to undergo punishments of
different kinds.” (Denzinger 693)

Pope Zosimus (confirming
Canon 2 of Council of Carthage): “It has been decided that, likewise, if
anyone say that it might be understood that in the kingdom of Heaven, there
will be some middle place or some place anyhere infants live who departed from
this life without baptism, without which they cannot enter the kingdom of
Heaven, which is life eternal, let him be anathema. For the Lord says:‘unless a
man is born again of water and of the Holy Ghost, he shall not enter the
kingdom of God.’”

It is of most importance therefore that the babies are
baptized as soon as possible. Baptized babies go straight to Heaven and are
part of the elect.

Council of Trent
(1545-1563): “If anyone denies that infants newly born from their mothers’
wombs, are to be baptized, even though they be born of baptized parents, or
says that they are baptized indeed for the remission of sins, but that they
derive nothing of original sin from Adam, which must be expiated by the
laver of regeneration for the attainment of life everlasting, whence it
follows, that in them the form of baptism for the remission of sins is
understood to be not true, but false: let him be anathema. For what the Apostle
has said: ‘By one man sin entered into the world, and by sin death, and so
death passed upon all men, in whom all have sinned’ [Romans 5:12], is not to be
understood otherwise than as the Catholic Church spread everywhere has always
understood it.” (Denzinger 791)

Catechism of the Council of
Trent, a.k.a “Roman Catechism” (16th century): “Since infant children have
no other means of salvation except Baptism, we may easily understand how
griveously those persons sin who permit them to remain without the grace of the
Sacrament longer than necessity may require....”

Pope Innocent III, Fourth
Lateran Council, Constitution 1, 1215, ex cathedra: “But the sacrament
of baptism is consecrated in water at the invocation of the undivided
Trinity – namely, Father, Son and Holy Ghost – and brings salvation to both
children and adults when it is correctly carried out by anyone in the
form laid down by the Church.”

Pope Paul III, The Council
of Trent, Sess. 7, Can. 5 on the Sacrament of Baptism, ex
cathedra: “If anyone says that baptism [the sacrament of water
baptism] is optional, that is, not necessary for salvation (cf. Jn. 3:5):
let him be anathema.”

A Book Review of Valtorta’s Poem of the Man-God

A friend recently sent me an e-mail asking about Maria
Valtorta and her Poem of the Man-God. She received a recent issue of Kyrie
Eleison comments of Bishop Richard Williamson of the Society of the SSPX titled “Home Reading” (October 20,
2012). In it, he recommends parents read selected chapters of the Poem of the
Man-God to children every night.

He admits the Poem is controversial and has many enemies,
but he defends Valtorta’s massive tome (4,000 pages in 10 volumes of supposed
visions she received of the life of Christ). The “Bishop” supports it, despite
the objections he lists: that it is riddled with doctrinal errors, that it
humanizes Our Lord Jesus Christ, and that the work was placed on the “Index of
Forbidden Books” in the 1950s under the Vatican II sect.

He lightly dismisses all the arguments against it and
concludes children will learn much about Our Lord and Our Lady from the Poem,
which “will fortify a home.”

“I have not read this book,” my friend continues, “but,
for Heaven’s sake, why didn’t Bishop W. recommend reading the wonderful,
approved, 4-volume City of God by Venerable Mother Mary of Agreda or The
Revelations of St. Bridget by St. Bridget of Sweden? But that is beside the
point. I really do wish to know if you approve of the Poem of the Man-God.
Even the title upsets my Catholic sensibilities.”

A humanized Christ

I believe my friend should follow her good Catholic sense.
The very title, “the Man-God”, expresses the spirit of the work. It is Jesus as
a man that Valtorta presents: a babe suckling greedily at his Mother’s breasts,
a youth hardly aware of Who He is, a Man who laughs and jokes with His Apostles
and is constantly kissing them on the mouth and embracing them closely. Yes, at
the least, it is difficult not to suspect this showy Jesus pictured in such way
as having homosexual tendencies.

Valtorta’s natural approach is supposed to attract the
modern man to the Life of Christ. It is in tune with the condemned
progressivist or modernist doctrine that tries to deny the supernatural and
instead presents Our Lady as a simple Jewish woman and focuses on Our Lord as
being a man “like us.” The progressivists aims to de-mythify and
de-supernaturalize Christ and His Mother under the guise of presenting a
natural “historical” Christ and Mary.” I believe Valtorta’s Jesus and Mary fit
this mold.

Valtorta’s Man-God depiction is the opposite of the
God-Man portrayed by St. Bridget of Sweden, Anne Catherine Emmerich and Ven.
Mary of Agreda, whose life of Christ is presented from an elevated,
supernatural vantage point. One cannot help but wonder why the supposedly
“traditionalist” Bishop Williamson would not recommend these works, instead of
the Valtorta tomes, which were officially condemned by the “Holy Office” under
Antipope John XXIII and placed on the “Index” in December 1959 and defined by “L’Osservatore
Romano” of January 6,1960 as “a badly fictionalized life of Jesus,” and for
good reasons. The Poem of the Man-God is riddled with banalities, vulgarities,
blasphemies and even doctrinal errors. There are endless idle conversations
between Our Lord, Our Lady and the Apostles, all on a natural level. I think
the best way to confirm these points is simply to cite some texts (in addition
to the above), which are so revolting that they speak for themselves.

Like Luther, Mary thinks: Let us sin to be
forgiven

Some passages are tantamount to heresy. For example,
Valtorta presents the child Mary as expressing her desire to be a sinner in
order to merit the grace of Redemption:

“[Mary]: ‘Tell Me, mummy, can one be a sinner out of love
of God?
“[Anne]: ‘What are you saying, my dear? I don’t understand you.’
“[Mary]: ‘I mean: to commit a sin in order to be loved by God, Who becomes
the Savior. Who is lost, is saved. Isn’t that so? I would like to be saved by
the Savior to receive His loving look.” (Vol. 1, n. 7, p. 23).

This is blatantly heretical. Mary did not need “to commit
a sin in order to be loved by God… to be saved by the Savior to
receive His loving look” since it is of faith that God has always loved
Mary, who was free from all sin, both actual and original, from her conception
until her death, more than any other creature, even before she was created by
Him. And Mary also said about God her savior in God’s Holy Word, the Bible,
that she already had a Savior, Jesus Christ: “And my
spirit hath rejoiced in God my Saviour.” (Luke 1:47).
Hence, she did not need to desire to receive this, for she already
had it.

Gods Holy Word also says concerning the statement “to be a
sinner in order to be loved by God and to be saved”: “For if the truth of God
hath more abounded through my lie, unto his glory, why am I also yet judged as
a sinner? And not rather (as we are slandered, and as some affirm that we say) let
us do evil, that there may come good? whose damnation is just.” (Romans
3:7-8)

St. Augustine explains: “Let us do evil that good
may come? A thing which you see how the Apostle detests.” (To
Consentius, Against Lying)

Is is of faith that Mary was infinitely more holy and
enlightened by the will of God than any other creature (even more so than all
the creatures combined) that has ever lived on this earth. Therefore, there is
no possible way she could ever have been ignorant of the fact that “evil should
not be done that good may come of it...” or that she ever would have asked or
even considered to “be a sinner out of love of God”. So this is just pure evil
and satanic since sinoffends God and is directly
contrary to the love of God. Hence that Mary could not have loved God more
or been loved more by God than when she was living her angelic, sin-free
life.

A sensual Eve tending toward bestiality

The work is also not without doctrinal errors, such as
when Valtorta asserts the sin of Eve was not disobedience, but a sexual act.
There is also an insinuation of a tendency toward bestiality in Eve. This
erotic description was supposedly made by Jesus:

“With his venomous tongue Satan [the Serpent] blandished
and caressed Eve’s limbs and eyes… Her flesh was aroused… The sensation is a
sweet one for her. And ‘she understood.’ Now Malice was inside her and was
gnawing at her intestines. She saw with new eyes and heard with new ears the
habits and voices of beasts. And she craved for them with insane greed.
“She began the sin by herself. She accomplished it with her companion.” (Vol.
1, n. 17, p. 49)

Conclusion

These are some excerpts I offer to my readers to evaluate
Valtorta’s work. I believe they are sufficient for the reader to make a
judgment of the whole. It is thus understandable that the “Holy Office” under
Antipope John XXIII placed the work on the “Index of Forbidden Books.” Indeed,
the Poem of the Man-God is so demonic that without a special grace from
Our Lord Jesus Christ, ignorant people could easily be deceived by the
seemingly harmless statements by Valtorta’s Jesus, but they enclose lies and
heresy, contrary to the teachings of the One, Holy Catholic Church.

In short—Maria Valtorta is the Devil’s servant, promoting
a false gospel and Jesus.

Furthermore, here’s more proof that Medjugorje is
totally fake: the “visionaries” reported that people were encouraged to read Poem
of the Man God in one of their “apparitions.”

In an interview with Attorney Jan Connell of the
Pittsburgh Center for Peace on January 27, 1988, Connell asked the Medjugorje
“visionary” Vicka Ivankovich (who have been proven to be inspired by the devil
by teaching heresies) if there were any other books “Our Lady” had told her
about. Vicka replied:

“Yes. The Poem of the Man-God
by Maria Valtorta, ten volumes. Our Lady says The Poem of the Man-God is
the truth. Our Lady said if a person wants to know Jesus he should read
Poem of the Man-God by Maria Valtorta. That book is the truth.”

During a broadcast interview on Mother Angelica’s EWTN
cable network, which aired an interview with Medjugorje seer Marija Pavlovic,
Bob, a call in viewer from Milwaukee asked Marija, on the air, “What exactly
did our Lady say regarding the Poem of the Man-God?” Marija responded that our
Lady told her, “You can read it”.

As Marija Pavlovic recalled in an interview conducted by
Sister Emmanuel Maillard, in 1982 a Franciscan from Mostar, Father Franjo,
asked her to ask Our Lady if this book is true. Marija then describes how she
received a positive affirmation from the Madonna: “Our Lady says The Poem
of the Man-God is the truth.” [cf. R. Laurentin, Dernieres Nouvelles de
Medjugorje No 15, OEIL, 1996, p. 19]

All in all, those passages shown in this article contain
obvious heresies against the faith and are so revolting that they speak for
themselves. They are definitive proof that her messages are not from God.

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